And as he is the God of Christ so he is the Father of Christ his God in respect of his humane nature and his father in respect of his divine nature such an high Priest it became us to have as was after the order of Melchisedech without father or mother For so waâ— Christ without father as man without mother as God now in that he is here said to have a father it is to be understood of his divine nature in respect of which by an eternall generation the person of the Son was begotten of the Father dreadfull is this mystery and most difficult to be understood or conceived and the rather because nothing câ—rnall or earthly is here to be imagined For the Son was not begotten as sons amongst men are but after a more admirable and more excelling maner neither know I how to expresse a way of conceiving of this generation better then by way of negation denying unto it whatsoever hath imperfection There is a threefold generation The first is corporeall called iâ— Schooles Logicall and predicamentall and this iâ— of bodily things which by themselves and out of themselves and without themselves doe beget The second is transcendent and metaphysicall and this is of spirits and is menâ—â—ll For here the minde as an uncompâ—unded subject doth not oâ—â— of it selfe but by it selfe and in it selfe beget and thus it begets contemplation or reason thoughts or affections The third is supreâ—â—â— and singular or 〈◊〉 and that is that generation by which the Father in himselfe and by himselfe by nature and not by faculty or power begets the Son and this is thâ—t which in this place is to bee conceived of so that we must asâ—eâ—d higheâ— then the geniâ—uâ—â— of bodies or soules and when we are come to the Ocean that is beyond and highes then either of those we must rest and wonder especially taking heed to our thoughts aâ— in other things so that in three things we imagine no likenesse betweene the Father begetting the Son in the Trinity and earthly fathers begetting their sonnes in the world First here is no priority in time betweene the father and thâ— sonne as in some sense there is in corporeall generations For Christ is of the Father but not after the father Secondly there is no inequality the son is not lesser then the father For Christ is coequall as well as coeternall Thirdly here is no division the son is not divided from the father For Christ is not only like the father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of the same substance with the father he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The consideration of this doctrine that Christ is Gods son may serve for divers uses For as it may confirme us in the detestation of the blasphemous wickednesse of the Jewes that would never receive the doctrine that Christ was the son of God so it may diversly both instruct and comfort It may instruct us three wayes For first here we may see that it is a matter of necessity to be beleeved and accordingly we should labour to informe our selves aright in this doctrine as being a point should bee illustrious in the Churches of the Christians and the rather because of that promise that whosoever shall confesse that Iesus is the son of God God dwelleth in him and hee in God Secondly we may hence gather our owne dignity For if this bee an honour unto Christ to have God to be his father then what reason have poore Christians to rejoyce considering that whatsoever they are in this world yet they have no worse then the true God the great Iâ—â—ovah to be their father also Thirdly from hence by inference we may learn our duty to God For by this doctrine we heare that God is the father of Christ now by other Scriptures we may observe how Christ â—â—ryed himselfe toward his father and from him we may learne how to order our behaviour also Three things are memorable in Christ. 1. Hi◠〈◊〉 2. His patience and humility 3. And his willingnesse to die all inferred upon this consideration that God was his father For first If the father worke the sonne workâ—th also yea whatsoever the Father did the Son did also Yea Christ did not desire to be beleeved when he said he was Gods son further then he proved it by doing the workes of his father And for his patience and humility it was admirable This son of God had not whereon to lay his head hee endured the impious contradictions of vile sinners hee would not tempt God by presumptuous trusting upon extraordinary support when ordinary meanes was offered he was to be coâ—secrated through afflictions and to learne obedience by what he suffred and when he had suits to God his father he doth in all humility pray and importunâ— yea hâ—â— used strong cryes in the dayes of his â—â—esh and left his father to expound the meaning of his prayer also by the good pleasure of his own will â—ven to honor him as he thought best for him And for his willingnesse to die in the â—3 of Iohn hee useth that as a reason why he could gladly goe out of the world because it was nothing elâ—e but to goe to his father In all these we that are yonger brothers should learne how to order our selves aright toward God If we call God father we should do the works of our father and never desire to be longer reputed the children of God then by our workes we could shew our generation to be of God by resembling his holinesse And for patience and humility we are specially charged with it by Christ even to learne of him to be lowly and meeke and it is a great shame for us to make so much adoe about our crosses when we consider the patience of Christ or to thinke it much if we bee not heard in our prayers at the first or as we would have it in the letter of our desires when we observe the cariage herein of God towards Christ the son of his love And as this doctrine doth instruct so it doth comfort and that especially three wayes 1. For first it may comfort us against all the difficulties of sanctification and against all the power of Satan For as this doctrine tells us that Christ is the son of God so other Scripture doth assure us that he will mightily prove himselfe to be the son of God by the spirit of sanctification shewing his power in throwing downe and dissolving the workes of the Devill 2. Secondly it may comfort us in all our suits to God For as by other Scriptures we know that Christ is our advocate and hath taken upon him to present our prayers to God so by this doctrine we may gather the successe We are sure to speed well when we have the Kings son to put up our petitions and the rather because Christ doth desire to shew his
to behold THE fift and last thing concerning the testimony of the Prophets is the successe of their enquiry and diligent search and that in generall is that they were answered and resolved of God Now in the Lords answer there are two things to be observed 1. The manner how God gave his answer that is to say by Revelation To whom it was revealed 2. The matter of the answer which stands here of two parts The first concernes the persons the second concernes the things promised of God The persons are considered both negatively and affirmatively Negatively the Prophets were resolved that they themselves were not the men whom those Oracles concerned Affirmatively they were told that those things which they prophesied of they did minister unto us Christians Thus of the persons Now the things promised or prophesied of are not onely propounded but commended and further described and that two wayes 1. By the glory of their efficient causes and those are either lesse principall namely the Apostles and other Ministers of the Gospel or more principall namely the holy Ghost sent downe from heaven 2. By the adjunct respect of the Angels in heaven who are said to desire to look unto those things that are thus treasured up in the Arke of the Church Now from the coherence and generall consideration of these words we may be assured of this generall doctrine that such as diligently seek unto God shall be satisfied and resolved and answered God is no accepter of persons he that resolved the Prophets will answer us also it is an unchangeable order of promise such as seeke shall finde such as aske shall have such as knock shall be opened unto Mat. 7.8 yea he saith every one that asketh c. yea it is certaine that God will make this good unto the diligent use of every one of his ordinances as Prayer Esay 30.19 Ioel 2.19 Ier. 33.3 Reading Iob. 5.29 Hearing Esay 56.3 Mich. 2.7 Conference Esay 19.24.25 The use is first for confutation of their wretched Atheisme that scorne Gods ordinances as bare and empty actions but if there were no more to commend them then what this doctrine assures it might sufficiently censure them for their just contempt For in these and every of these the Lord meeteth his servants and doth as it were by a heavenly entercourse conferre with his people and familiarly make himselfe knowne unto them as one man is knowne unto another by conversation or his name therefore are they called his name in the third commandement 2. Secondly we should be incouraged in all distresses and doubts and ignorances to have recourse unto God and in all humility and constancy and faith to seeke unto him in the name of Christ who was ever knowne to be a Councellour unto his people but then let me adde this that wee looke to our selves when we come unto God for there are divers men whom God will not answer or if hee doe it is in justice as Mich. 3.7 Zach. 7.11 Ezech 20.3.31 But what must we doe that God might answer us 1. First we must be such as will answer when God calls else it is just we should call when God will not aâ—swer Zach. 7.11 2. Secondly when ever we receive aâ—swers from God wee must be sober and humble and take heed of swelling and pride else the Lord in freed of feeding uâ— with revelation may buffet us by the messengers of Sathan 2 Cor. 12.17 â— Thirdly we must take heed of security and spirituall sleepinesse for that will silence God and not answering may be iustly the scourge of it or else the Lord may permit the watchmen in stead of comfort to smite us with their words of reproofe and discouragement Cant. 5.6 7. 4. Fourthâ—y we must take heed of Idols in our hearts beloved sinnes For then either the Lord will not answer at all Ezech. 20.31.3 or he will give uâ— bitter aâ—swers Ezech. 14.3,7 or he will make our sins answer against us Esay 59.12 or his creatures as instruments of iudgements shall answer us Heb. 2.11 or if when our sins doe answer against us the Lord yet do heare it is meerely for his names sake Ier. 14.17 yet meere infirmities are no hinderances Rom. 11.4.3 5. Fiftly wee must bring a mind that will give glory to God without limiting God or daring to neglect or contemne Gods answers an instance of Gods indignation at such as will inquire at God what to doe and yet take their owne course iâ— evident Ier. 23.35,36 6. We must carefully distinguish betweene answers of tryall and direct answers Paul received an answer of death 2 Cor. 1.9 but yet he died not at that time The Lord will reserve the glory of absolute infallibility to his word As for private and secret revelations they are not alway to be infallibly trusted unto but such inward answers as have warrant from some promise of the word such are infallible but such could not Pauls sentence of present death be Thus of the generall viz. that God will answer Now the first thing in particular is how they were answered viz. by revelation Vnto whom it was revealed God answers divers waies For at some times extraordinarily hee hath given men their answers in dreames Mal. 2.12 sometimes by his Angels to men awake Act. 10.22 sometimes by the extraordinary revelation of the holy Ghost as Luke 2.26 Ordinarily also God answers more waies then one as sometimes by his works by giving what we desire of him sometimes by his word directing or comforting us sometimes by his Spirit especially in time of private prayer The first is by operation the second by information the third by consolation but here it is by revelation Againe Revelation is either uncreated or created There is an uncreated Revelation which is infinite and such is that which the Father reveales to the Son from all eternity The created Revelation hath three degrees 1. Imperfect 2. Perfect 3. And most perfect The most perfect revelation is in Christ-man in whom are all the treasures of wisdome and knowledge The perfect revelation is in Angels and blessed soules in heaven the imperfect is in men on earth The revelation vouchsafed to men on earth is either ineffectuall or effectuall The ineffectuall is a revelation not availeable to salvation such is that revelation which may befall wicked men For they may prophesie as is granted Mat. 7. But I call this revelation ineffectuall because they may be Castawaies for all this But properly Revelation is the heritage of the Saints For in them onely it is effectuall and thus the Lord doth grant revelation in two degrees 1. Sometimes it is such an illumination as works a full assurance sometimes it is an illumination that works onely a perswasion In weak Christians the work of the spirit of revelation is perswasion but in strong Christians it is full assurance Unto the revelation of full assurance I refer also these revelations of the Prophets
meant carnall Christians that had turned from Gentilisme and received the profession of Christian religion but yet followed their carnall courses we may then note that the bare change from a false religion to the profession of the true is not sufficient to salvation A man that hath professed a false religion had need of two conversions the one is from his false religion to the true and the other from profanenesse to sincerity in that religion The corne must be fetched from the field into the barne but that is not enough for so is the chaffe but it must then be taken from the barne into the garner To leave Popery and turne Protestant is not in it selfe sufficient unlesse a man turne from the profanenesse that is in the multitude in true Churches to embrace the sincere profession of the Gospel And there is reason for it for in changing from a false religion to a true a man doth but change his profession or his mind at best but he that will be changed effectually must change his heart and whole conversation and become a new creature So that then these words describe a carnall man viz. that he is such a one as doth not obey the word of God By the Word he meanes here the doctrine published by the Prophets and Apostles and now contained in the Scriptures Many Doctrines may be hence observed 1 The Scripture is Gods Word because God thereby doth expresse the sense of his mind as men doe by their words The Scripture is not the word which God the Father begate but is the word which God the Father uttered and is the word which God uttered to us bodily creatures God though he be a Spirit yet doth speake both to spirits and bodies to spirits by a way unknowne to us to bodies he hath spoken many wayes as by signes dreames visions and the like so by printing the sense of his mind in the minds of creatures that could speake and by them uttered in word or writing what he would have knowne Thus he spake by the Patriarks Prophets Christ and the Apostles They that deny that God hath any words either deny that God is as Psal. 14.11 or else that conceive him to be like stockes or stones or beasts as Rom. 1.23 or else thinke he can speake but will not because hee takes no care of humane things as Iob 22.23 These are Atheists 2. The Scripture is called the Word by an excellency because it is the only word we should delight in God since the fall did never speake unto man more exactly than by the Scriptures and we were better heare God talke to us out of the Scriptures than â—eare any man on earth yea or Angell in heaven yea it imports that we should be so devoted to the study of the Scriptures as if we desired to heare no other sound in our eares but that as if all the use of our eares were to heare this Word Let him that hath eares to heare heare 3. This Word of God now in the time of the New Testament belongs to all men in the right application of the true meaning of it Once it was the portionof Iacob and God did not deale so with other Nations to give them his Word but now that the partition wall is broken downe the Gospel is sent to every creature That is here imported in that unbeleeving husbands are blamed for not obeying the Word which should teach all sorts of men to search the Scriptures and â—o heare the Word devoutly and withall know that the comforts terrours and precepts coâ—â—ained in it will take hold upon all sorts of men respectively 4. The Word of God ought to rule all sorts of men That is implied here in that fault is found with these unbeleevers that they obeyed it not It was given of God to that end to instruct reprove and direct men in all their waies 2 Tim. 3.16 17. It is the Canon or rule of mens actions Gal. 6. 16. It is the light and lanthorne God hath given to men it hath divine authority If we will shew any respect to God we must be ruled by the Scripture which is his Word 5. Unregenerate men have no mind to obey the Word and the reason is because they are guided by other rules which aâ—e false as their owne reason the customes of the world the suggestions of the divell and the like and because too the Word is contrary to their carnall desires and therefore they yeeld themselves to be guided by such rules as are most pleasing to their corrupt natures and besides too the light of the Word is too glorious for his eyes he cannot see into the mysteries contained in it because they are spiritually to be discerned and the naturall man therefore cannot perceive the things of God 6. It is a dangerous thing not to obey the Word of God they are accounted for lost and forlorne men here that doe not obey the Word Men be deceived if they thinke it is a course may be safe for to disobey Gods Word for Gods Word will take hold of them and destroy them and it will judge them at the last day Zech. 1.4 5. 2 Thes. 1.8 They are but lost men cast-awaies that care not for Gods Word 7. Nothing is to be reckoned a sin which is not disobedience to the Word That which is not contrary to some Scripture is no transgression and therefore men should take heed of burthening themselves with the vaine feare of sinning when they breake no commandement of God but only unwarranted traditions either on the left hand or the right 8. The constant omission of religious duties and good workes proves a man to be a carnall person as well as the committing of manifest injuries or grosse offences Here the Periphrasis of a carnall person is That he did not doe what the Word required 9. Men that obey not the Word may be won which should be a great comfort to penitent sinners It is true that disobedience clothed with some circumstances or adjuncts is very dangerous as when men have the means and love darknesse rather than light Iohn 3.20 and when men are smitten with remorse and have blessing and cursing set before them and see their sins and feele the axe of Gods Word and yet will on in transgression Deut. 11. 28. Mat. 3 10. or when men are called at the third or sixth or ninth houre and will put off and delay upon pretence of repenting at the eleventh houre Ma. 20. or when men are powerfully convinced and will raile and blaspheme and contradict the Word Acts 13.45 46. 18.6 and when God pursues men with his judgements and they refuse to returne Ier. 5.2 3 or lastly when men despight the spirit of God and sin of malice against the truth Heb. 10. 26 27 28 29 30. 10. The chiefe doctrine is That sound obedience to the Word of God is the Character of a true Christian a marke to distinguish the true
endure to be under the rule and authority of their husbands in this world for that estate of inferiority shall not last ever for in heaven God shall be all in all they shall be ruled by God and the Lambe Thus from the Coherence The first thing to be observed about the dignitie of Christians in generall is That they are heires Heires The doctrine is That all true Christians are heires Now for the opening of this doctrine two things must be considered 1. How they come to be heires 2. What their glory is in being so For the first Christians are not borne Heires I meane not heirs to God as is intended in this place but have it by the grace of adoption God hath but one Heire by generation and that is Christ all his other heires are by adoption such as hee chooseth of his meere Grace and makes them his heirs Now the mysterie of our adoption must be considered of in this manner A Christian by the Gospel is made a believer Now saith after an unspeakable manner engrafts him into the body of Jesus Christ Now being engrafted into Jesus Christ who is Gods Sonne hee thereby comes to the power to bee the Sonne of God and to be an heire with Christ. Christ is Gods Heire and so is all that is grafted upon Christ Ioh. 1.12 Now there is a double adoption the one imperfect in this life the other perfect which wee shall have after the Resurrection of the dead By the one wee have the promise of inheritance and by the other we shall have full possession Of the first is mention made Rom. 8.15 and the other Rom. 8.23 the first adoption is meant here For the second Adoption is called a glory by an excellence because there is no glory like to it even the adoption to be heires as it is in this life is the greatest glory in the world Now the glory of our adoption may appeare to be very great if we consider 1. By whom we are adopted viz. God If is be such a glory to be the Heire to any great Prince in the world what a surpassing glory is it to be the Sonne and Heire of God Rom. 8.17 and that if we respect either the excellence of God who is the King of all the earth and aâ—ove all kings or his eternitie he is such a Father as lives ever Hos. 1.10 An everlasting Father Esay 9.6 Other fathers that adopt may die before they passe the estate or at the best it is a kind of infelicity to enjoy the inheritance without the presence and love of the Father But not so here 2. The great price was laid downe to make us capable of this honour to be Gods Heires viz. the blood of Christ. There was never so much paid for all the inheritances in the world besides Gal 4.4 5. Heb. 9.14 15. 3. The great things we are heires to which I will but briefly touch here we are heires not only to all our eyes can see but to all things our hearts can thinke of Wee shall inherite the earth Mat. 5.5 Wee shall bee heires of the world Rom. 4. God will give us all the world yea we shall inherite eternall life as is to be shewed afterwards yea we are coheires with Christ Rom. 8.17 And what would we aske more 4. The great priviledges which Gods adopted children doe enjoy even in this life as 1. They have within them the spirit of Christ in their hearts therefore called the spirit of adoption Rom. 8.15 16. Gal. 4.6 The spirit of Christ I say to drive away regall terrours and to testifie to their spirits that they are the sons of God and that he hath adopted them to heaven and to make them able to treat with God as a Father by affectionate prayer and as other Scriptures shew to lead them into all truth and to be the guide of their lives to tell them when they goe our either on the right hand or on the left And lastly to be their continuall comforter Iohn 16. Esay 30. 2. By the right of their adoption in Christ both their persons and their works are accepted before God so as they stand alwayes high in Gods favour howsoever they are entertained in the world Eph. 1.6 3. They have a name and honour shall never be taken from them an everlasting name no preferment so high as theirs Esay 56.4 5. And this is the greater priviledge because no meannesse or contemptiblenesse of condition on earth can bar them from the enjoying of this prerogative as the coherence of that place shewes 4. They have the Angels of heaven to attend them God shewes by that that he will have them looked unto as his sons and heires Heb. 1. ult 5. They may aske whatsoever they will of God and are sure to have it that may get any suit of God and he is so far from not granting that he rather complaines that they will not aske him often enough Iohn 16.23 6. If at any time they fall into distresse they have such interest in Gods speciall providence that a haire of their heads shall not fall to the ground without the providence of their heavenly Father And besides God will make himselfe marvellous in their deliverance if all worldly helps faile Esay 43.18 19 20 21. 5. If we consider the wonderfull maner of their communion with Christ and that foure wayes For first we have communion of nature with him and that by his Incarnation for he tooke our nature and so became our Brother And this doth nothing at all belong to Reprobates because Christ tooke not nature polluted with sin Heb. 2.14 Yeâ— we have communion with him in his divine nature as that nature doth dwell graciously in us and we are made like unto it 2 Pet. 1.4 Secondly they have communion of state with him which the Scripture acknowledgeth as a great mysterie for so they are said to live with him to suffer with him to die with him to be buried with him yea to rise with him to ascend to heaven with him and to sit together with him Eph. 2. yea to judge the world with him only preserving the difference betweene the head and the members in all this Thirdly they have communion of offices with him for he hath made them Kings and Priests with him The oile that was poured on his head hath run downe upon his members Rev. 1.5 6. so that Gods heires are all Kings and Priests A royall nation and a kingdome of Priests 1 Pet. 2.10 Fourthly they have communion in benefits with him for God as a Father hath blessed them in him with all spirituall blessings in heavenly things Ephes. 1.3 Communion they have with him in grace in this life and in glory in the life to come Lastly if we consider the assurance that Christians have given them for their right of adoption for first they have an Act for it in Gods eternall councell Eph. 1.5 Men that have an Act of
thereof 235 236 Signes ibid. c. Guile Vide Deceit Hypocrisie The words acceptation 205 Why and how to be avoided 206 The miserie of Guilefull persons ibid. Of secret Guile 207 Signes of a man without Guile 209 Guile in words many wayes so in Hypocrisie 525 H HArdnesse Hardnesse of heart seemed to be fâ—lt more after assurance than before 113 Healing Wherein Christs Healing excels for our comfort 550 That we are all healed by Christs stripes 551 What we must doe to be healed by Christ 550 The bodies of all men by nature need Healing 552 Christ is a Physician as well for the body as the soule 553 Rules for such as desire to Heale their bodily griefes 554 Heart Adorned with eight graces maketh it acceptable to God 17 Eleven things in which a sanctified Heart rejoyceth ibid. Three speciall signes of a new Heart 415 What the hid man of the Heart is 607 Wherein it excells the outward man 608 By what meanes it may be mended 609 How to know when it is right ibid. Eight things to be done for getting a cleane heart 175 How our Hearts are purified in obeying the truth 176 Heaven Where and what wiâ—â— its excellencie above all other plâ—â—â—s 41 The glory of Heaven â—â—llâ—d grace in three respects 110 111 Heavinesse Foure sorts of Heavinesse 56 Heires How godly men become Heires 645 How they must behave themselves 648 Godly men and women are Heires together many wayes 688 Holy Ghost The Spirit why called the Holy Ghost 93 He is a Person distinct from Father and Son 94 Whether its mission doth signifie any inequalitie 95 Holinesse Foure sorts of Holinesse 122 God Holy three wayes ibid. Helpes with motives thereto 123 Christians are Holy many wayes 322 Rules for the right ordering of a Holy conversation 323 Inward Holinesse wherein it consists 174 175 Honest. Honestie What it signifies 388 Sixe things which make and manifest an Honest conversation 389 An Honest conversation is the way either to convince or convert the Gentiles 392 Honour How Christ is an Honour to us 292 By what wayes we may expresse our Honour to men 477 How we must honour the King 483 Hony The Word for sweetnesse compared to Hony 240 The excellent uses of it ibid. Hope The differences betweene a living and a dead Hope 36 Nine wayes to shew our Hope 108 Five things to be done to get assured Hope 108 109 The difference betweene Faith and Hope 160 161 Houshold Housholders Vide Familie Humble Humblenesse Humblenesse of mind hath sixe things in it 16 Humblenesse is shewed in three things 330 Husband For Husband and Wife to live together quietly there are sixteen motives 576 Five speciall causes of disorder betweene man and wife 577 Motives to make Husbands carefull of their duties 633 Their cohabitation 634 In what cases they may be absent 635 He must dwell with her in knowledge 637 How they honour their wives 641 Hypocrisie How many wayes men commit it 210 Motives against it with effects of it ibid. c. Excellent uses hereof 211 The sorts of Hypocrisie that we are most in danger of 212 Preservatives against it ibid. Hypocrites How an open Hypocrite may be discerned 213 What makes an Hypocrite and how a man may know himselfe not to be one ibid. c. Hypocrites in bondage whilst they seeme Freemen 471 Eight things for the discoverie of Hypocrites 177 I IGnorance The unregenerate charged with Ignorance 116 Signes of their Ignorance 117 How different from the Ignorance of the godly ibid. It is hatefull to be Ignorant in spirituall things 457 A hard thing to cure Ignorance 463 464 Imitation We must imitate God 118 Five things in which we are not to imitate Christ 328 Immortalitie Foure degrees of it 186 Incorruptible Seven things which are Incorruptible 611 Incorruptible things doe wonderfully adorne 612 Grace begotten in the hearts of the godly is Incorruptible in divers respects 188 Indifferent Things â—Indifferent in matters of religion though somâ—times inconvenient may be commanded and must be obeyed 434 Pretended inconveniences by humane lawes surveyed 435 About taking and giving of scandall at humane ceremonies 436 How Christian libertie is made a cloake of maliciousnesse in things indifferent 472 In thongs indifferent there be cases wherein Christian libertie is vilely abused ibid. Inheritance How the Saints inheritance is incorruptible even in foure respects 39 Undefiled in five respects ibid. Inventions Whether any Inventions of men may be obeyed 433 A catalogue of such Inventions as were used for religious ends without any commandement 434 Joy A Christian life is a joyfull life manifested in nine things 54 Gods servants may joy nine wayes ibid. How that their joy is preserved 55 How full his joy may be in earthly things 56 Sixâ— kinds of joy 72 Five kinds of divelish joy ibid. Eight signes of discerning the joy of the holy Ghost from all other joyes 73 Whether the joyes of the holy Ghost be felt of every Christian 74 What we must do to get the joy of God ib. How to preserve that joy ibid. The differences betweene joy temporarie and true joy 188 Judge God is a terrible Iudge to the wicked 529 He judgeth righteously 530 Judgement The day of judgement why called The last day 52 Why deferred ibid. Why the Day of judgement is called The Revelation of Iesus Christ 111 Of the last judgement and the certainty thereof 128 All must appeare at the day of judgement 129 We shall be judged according to our workes iibid How infants can be judged according to their workes 130 Iudgements inflicted on some particular offenders belong to all for divers reasons 301 K KIll Repentance for sin doth in divers respects kill a man 538 Kings Differences betweene spirituall and earthly Kings 319 Christians should live like Kings 320 King is a note of the highest dignitie on earth 440 The originall of Kings 441 The excellencie of Kings above others 442 Many encouragements to Subjects to beare Kings superioritie ibid. Kings must be honoured first in heart secondly in word thirdly in worke 483 Kin Vide Generation Onely good Christians are of the best kin 317 The uses of it ibid. They are of Royall kin and that in many respects 318 629 Knowledge The excellencie of divine Knowledge in many respects 637 It is required of all sorts of men 638 It is given for use and practice ibid. It ought to have a commanding power ibid. Meanes to give power to our knowledge ibid. c. It makes an impression in every mans life 639 In it men should excell women ibid. What it is for the husband to dwell with the wife in knowledge 640 Knowledge must have three properties and effects of it 652 653 L LAmb. Christ a Lamb in sixe respects 147 The Lambes in the ceremoniall law types of Christ ibid. c. The uses of it 148 Libertie Vide Freedome Christian Libertie is a great gift bestowed by Christ 466 A man may use his Libertie as a
This imports that he shall not be known in the day of Christ oh how wofull will that sentence be when he shall say away from me ye workers of iniquity I know you not Mat. 7.27 Hitherto of the foundation The founder followes who is described by what he is himselfe viz. God and what he is to us viz a Father Of God To be elect and knowne before others is a great benefit but to be chosen of that dreadfull and immortall being and that when nothing was must needs adde to this prerogative If God choose them it matters not who refuse them If God know them it matters not who is ignorant of them If God honor them it matters not who disgrace them He that foâ—nded our election in his owne eternall praescâ—eâ—â—e is â—ee that founded this earth and spread over it this great heaven Iehovah Eloâ—im is his name and spirituall incomprehensible immortall infinite almighty is his nature The immense fountaine of all love mercy holinesse justnesse goodnesse wisdome and bounty It is he that before guided the wayes of eternity as he now doth of times What God hath done in time is done that we might know and praise him but what he did before time is without our measure and as it commeth neerer to Gods nature so it goeth farther from our apprehension at least till we be glorified in heaven But this is a sea over which no ship hath failed a Mine in which no spade hath delved an Abyssus into which no buckâ—t hath â—unke our sight is too tender to behold this sunne our understanding too finite to comprehend this glorious and infinite being and therefore I passe from what hee is in himselfe to consider what he is to us The Father God is Father to Christ to Angels to Men To Christ he is Father by nature as he is God and by personall union as he is man To Angels hee is father by creation and to faithfull men by adoption As hee is father to Christ I consider of it ver 3. here onely as he is father to the faithfull God hath an everlasting fatherly care and compassion over the faithfull and elect and this may serve for three sorts of uses 1. For consolation to the godly God useth them and ever will use them like a Father both for the affections of a father and for the provisions of a father he both loves them and provides for them as a father for his children Gods affection to the godly is a fatherly affection for it is 1. free and 2. tender and 3. constant 1. A fatherly love is a free love there needs no argument to a father but that this is my childe so it is with God 2. A fatherly love is a tender love it hath much compassion and care in it such is Gods love to the godly Looke how Parents pitty their children so doth God pitty them that feare him Psal. 103.13 yea God is troubled in their troubles and his bowels are turned in him in their discouragements and griefes Esay 63.8 Ier. 31.18 19. 3. A father still loves his childe so doth God and much more then all fathers or any of them For he loves with an everlasting love Esay 49.14 and is called an everlasting father Esay 9.6 Adde unto these that a father will love his childe though no body else doe so can God love us though he love alone Though naturall fathers and kindred forsake us Psal. 27.5.10 and spirituall fathers forget us Esay 63.16 17. yet God will never cease to love us hee will never leave us nor forsake us Onely we must ever remember that Gods love is a pure love For it hath not in it hurtfull indulgence he will not marre his children with too much fondnesse He can hide his face and though he will never take his mercies from them yet if they sinne he will scourge them with the rod of men he will afflict them though it be but for a short time Psal. 89. Esay 67.7 8 9. As is the affection of God so is his provision for the godly a fatherly provision he provides for them like a father yea like a heavenly father in their 1. attendance 2. dyet 3. preservation in trouble and 4. portion 1. For their attendance he provides for them better then the great men of the earth can doe for their children He hath given his Angels to bee ministring spirits to all these heires of salvation and these pitch their tents round aboâ—t them Psal. 34. Heb. 1.14.2 And for dyet they are fed with the food that perisheth not yea such food as he that eateth thereof shall live for ever John 6.27 3. And for preservation in trouble the power of God doth so keepe them that a haire of their heads cannot fall to the ground without the providence of their heavenly father Mat. â—â— and â—o that 〈◊〉 all the haires of their head are numbred and the spirit of God is given them to teach them to comfort them and uphold them 4. And for portion he hath blessed them with all spirituall blessings ìn heavenly things and since the earth was forfeited into Gods hands againe he hath restored the inheritance of the earth to none as is the opinion of many learned but to them Other men hold without any title from God Ephes. 1.3 Esay 45.11 17 18 19. and in the world to come they shall shine as the starres of heaven and as the sun in the firmament Mat. 13.43 Ob. But God hath so many sonnes of this kinde how can hee provide for them all Sol. Our hearts are not troubled for that we beleeve in God and beleeve in Christ also In our fathers house there are many mansions if it had not been so Christ would have told us and he is gone before to make our places ready for us John 14.1 2. Ob. But they have so many adversaries without and within that there is great danger lest they be pulled out of their inheritance Sol. God that hath begotten them and given them to Christ is greater then all no man can plucke them out of his hands John 10.29 Object But they are for the most part a people of many and those continuall wants there is scarce any moment wherein they want not something and therefore must either be uncomfortable in themselves or burthensome to God Sol. Whatsoever they aske the father he will give it them It is no trouble to God to receive Petitions from them continually he delights in it and rather blames them for asking so seldome and so little Iohn 16.23 Ob. God himselfe plagues them with troubles as much or rather more then he doth other men Sol. The fathers of our flesh correct us and shall not the father of spirits do it and the rather if we consider that he shewes his love therein a man will correct his owne son more then another mans and he doth correct us for our profit that
Evangelists published by the Apostles and demonstrated by six severall apparitions Now for the second The resurrection of Christ iâ—â— fountaine of singular benefits unto us For from thence flowes 1. our glorification for hee went away to provide a place for us even to prepare those heavenly mansions for us 2. The resurrection of our bodies for the spirit that raised Christ from the dead hath thereby given us assurance that he will raise our mortall bodies also 3. The confirmation of our faith and that in divers things For his resurrection assures us that he is the promised Messias and sonne of God and that our debt is payed and that hee hath discharged the uttermost farthing for else he had not beene let out of prison and that he hath vanquished all our spirituall enemies and utterly foiled and disarmed them in that they could not keepe him downe when they had him in the grave but he hath triumphed over them 4. Our justification and regeneration for so the Apostle shewes in the 4. to the Romans that he rose againe for our justification and here it is expresly said that we are begotten againe through the resurrection of Iesus Christ. Quest. But may some one say If this be true that we are begotten again by the resurrection of Jesus Christ then it seemes men were not bâ—gotten againe in the old Testament or else not by the resurrection of Christ For he was not then risen Answ. For answer hereunto wee must consider in the resurrection of Christ two things 1. The act of his resurrection and 2. the vertue of it we are not regenerate by the act of his resurrection and for the vertue of it Faith could receive it aswell as the act was to come as now in us it doth the act being past Christ was risen in the old Testament three wayes 1. In the counsell of God 2. In the word of prophesie 3. In the efficacie of it Quest. But how doth it follow that we are regenerate because Christ is risen Answ. I answer Christ must be considered two wayes first naturally as man secondly mystically as head If Christ be considered barely as a man it doth not follow but if he bee considered in the mysticall union with his members as he sustaineth their person and was surety for them it will follow he rose againe to this end that he might receive power to raise our soules by the first resurrection and our bodies at the last day Or more plainely thus Our regeneration depends upon the resurrection of Christ three wayes 1. As his resurrection was a pledge and assurance that he would raise us he shewed his power that he could doe it he laid downe his body before our eyes and quickned it againe before our faces and gave us that signe to assure us of what he could doe foâ—us 2. As by his resurrection he merited ours 3. The spirit of Christ applies the vertue of Christs resurrection for the quickening of us and the accomplishment of our whole vivification and new obedience The uses of Christs resurrection are both for consolation and instruction It may comfort us against all the accusations or temptations of Satan or the censures of the world who shall lay any thing to the charge of Gods chosen who shall condemne them Is not Christ dead or rather risen againe and sitteth at the right hand of God and maketh request for us hath hee not paid our debt hath he not fully triumphed over death sinne and hell Againe would we have a signe that in Christ all the promises of God shall be yea and Amen we need no other signe then this that as Ionas was three dayes and three nights in the belly of the whale so the sonne of man was three dayes in the heart of the earth and the third day rose againe Finally why should we now be afraid of death or any other spirituall or terrible enemy why should those last things dismay us hath not Christ had a most glorious 〈…〉 them in a most â—eâ—rible mâ—nomachy when they did the worst they could and therefore we may solace our selves in the conquest and say insultingly O death where is thy sting O grave where is thy victory Is not death swallowed up into victory thankes be to God which hath given us victory also through Iesus Christ our Lord. But if we would have benefit of Christs resurrection we must then seek the vertue of it to our selves as the Apostle shewes in his owne practise Phil. 3.9 Quest. But how may we extract vertue out of Christs resurrection Answ. We may get out the vertue of his resurrection by meditation seriously thinking of it and of the end of it by found contemplation pondering of it and by prayer begging the working of the spirit therein but especially laying hold upon it by faith and glorifying God by beleeving that it shall be according to Gods promise effectuall unto us And we must also attend to the motions of the spirit yeelding our selves over to bee framed by them and we must not thinke much to suffer the labours of Gods messengers to worke upon our stony hearts as the Angells of God rowling away the stone that lyeth sealed upon our hearts by nature And thus much of the resurrection of Christ and of the first argument of our consolation Now the second followes in the fourth verse Verse 4. To an inheritance incorruptible undefiled and that fadeth not away reserved in heaven for us or for you THis argument is taken from our glorification which is here generally described to be the inheritance of the Saints which is amplified foure wayes First by the properties of it and they are three For it is 1. incorruptible 2. undefiled and 3 immarcessible or that withereth not Secondly by their present interest in it it is not now possessed it is held only in title being laid up for them Thirdly by the persons that shall inherite and they are you that is you that are begotten againe Fourthly by the place and that is heaven the best place For it much commends an inheritance if it lye in convenient and commodious places Incorruptible undefiled and that fadeth not c. Three things are here said in the praise of this inheritance which I purpose in the doctrine of them to handle together The first thing affirmed of this inheritance is that it is incorruptible and so it is in foure respects 1. because there we shall need none of those meanes of preservation which of necessity are requisite in this corruptible world neither for the body nor soule For our bodies wee shall need no aire food sleep heat or cold apparell or the light of the Sunne or Moone or mariage or physicke And for our soules wee shall need no sabbaths sacraments temple 2. Because our happinesse shall not bee annoyed with any thing that might corrupt it either without us or upon us
thou wert a Prince borne thou must not inherit the first day and it is the better for us that it is so for so it is the safer from sinne violence Satan c. For you That is for such as are begotten againe some reade in us or in you to note that men must looke into their hearts whether they shall have heaven For if Christ and his spirit dwell not there they are never like to come to this glory but I reade it as before and so it plainly notes that none but converted Christians have any interest in this inheritance Lastly this inheritance is commended by the place where it lyeth it is in heaven The Holy Ghost would have us meditate much even of the very place of our glory but for explication of this I propound two things 1. where heaven is 2. wherein it excelleth other places First by heaven I meane not the ayre as sometimes the word signifieth nor yet the heavenly moveable orbes that are visible above our head but the place of the blessed where God dwelleth and Christ in his body is ascended and where the spirits of just and perfect men now are Now where this place is cannot be knowne by sense because it is not obnoxious to any of the senses nor can we learne where it is by reason For it is true that the ninth heaven is not knowne by sense for we cannot see it or heare it move c. yet Astronomers by the effect of it though it be above the starry firmament have found it out certainely to be But now for the heaven of the blessed that extends not to us by any effect or influence and therefore cannot be known by reason Scripture onely doth reveale it and so it is manifest to be a place that is above us For Christ ascended up into heaven and we shall be where he now is It is called the high and holy place and Gods family is called Ierusalem that is above and the Psalmist saith God dwelleth on high so that it is a place farre above all those visible elements and heavens As for those that imagine heaven is every where where God is we may manifestly conceive of their error For so to goe to heaven were to goe to hell for God is there also as the Psalmist faith and our Saviour saith not Our Father which art every where but Our Father which art in heaven and besides God and the devill doe not keep house together But we know that the devills live in this ayre and every where round about us in these visible regions of the elements and therefore heaven must needs be above all these Now for the excellency of this place above all others who is able to describe it yet for help to thy meditation consider the names that be given to it It is called Paradise the Fathers house the throne of God the kingdome the heavenly Ierusalem 2. The shadowes by which the excellency thereof is signified In the 21. of the Revelation a search is made through all the bowels of the earth to finde out all the precious treasures that could be had gold pearles and precious stones of all sorts and what can these serve to onely to shadow out the glory of the walls of the new Ierusalem and the gates and to pave the streets of that City But there is not treasure enough in the whole world so much as to shadow out the mansions that are there and the inward furniture or the glorious cloathing or dyet of the Worthies that shall dwell there much lesse the divine Royalties and prerogatives eternall of that excellent heaven 3. Consider but the summe of that which Divines out of the Scriptures write of it For substance It is a place obnoxious to no corruption alteration passion nor motion it is not whirled about as these heavens are For quantity it is greater then all this world besides For qualities it is most exceeding light most pleasant and most faire a place wherein none evill needs be found and none good can be wanting having upon it the very glory of God even a most divine splendor Verse 5. Which are kept by the power of God through faith unto salvation which is prepared already to be shewed in the last time HItherto of our glorification The third argument followes and that is taken from our preservation unto glory which is this Verse It is two wayes amplified First by the meanes of our preservation and secondly by the end of our preservation The meanes are twofold First in God his power and secondly in us our faith The end is salvation which is also amplified first by the things which goe before it viz. preparation and revelation It is prepared to be revealed Secondly by the time in the last time From the coherence and generall consideration of these words three things may be briefly noted First that such is our wretched condition in this world in respect of corruption adversaries temptations c. that were it not for Gods mercy and power neither present grace would hold out nor the glory of heaven ever be enjoyed Secondly that the same God that of his mercy begot us againe and provided an incorruptible inheritance doth undertake also to preserve it hee takes it upon himselfe to see it accomplished which should bee a singular comfort 〈…〉 Thirdly that Gods children may draw many arguments of consolation and get great experience of joy from the very observation of Gods providence in preserving them Kept The word in the originall signifieth properly to keep as a towne is kept from the enemies in the time of war with a garrison and so it is rendered 2 Cor. 11.32 where it is said Aretas kept the City with a garrison In the third of the Galathians the word is used metaphorically to expresse our condition under the Law he saith we were kept under the Law that is the sinner having transgressed was kept by the Law as it were under a strong garrison that he could not possibly escape unlesse he be delivered by Christ the law will hold him so fast he shall not possibly get away now here it is used to expresse the wonderfull safety of all men and women truly converted they are kept with a garrison wherein two things may bee noted First that the dearest of Gods children in this world are in continuall war they are neâ—er at such rest and peace as to discharge their garrison seldome or never but they are continually in war either outward with the world of wicked men or with crosses that daily assaile them or else inward with temptations Heaven properly is the rest of the godly or if they bee at any time free yet they are in danger and therefore still stand upon their guard which should teach us under either afflictions or temptations never to account it strange and if at any time God give us some little breathing not to grow secure
man that it makes him breake through at length all doubts and difficulties having a witnesse within himselfe even the witnesse of the spirit of adoption 9. As it procures strength to suffer adversity so as a man shall not faile or sink under crosses or wrongs For he that hath given us to beleeve in his 〈◊〉 gave â—â— also strength to suffer for him 10. Lastly as it overcomes the world that is it fortifieth a Christian against all pleasures profits carnall friends hopes feares dangers or whatsoever it is that either by inticement or inforcement the world might draw them away by Now for the second If any aske how faith doth all this I answer it doth it first as in generall it assures a Christian of Gods love and that God is his father and will love him to the end and this assurance is wrought by the knowledge and application of Gods promises and the observation of the signes of those promises in himselfe Secondly as it renewes upon every occasion a particular perswasion that God in such and such a crosse or temptation c. will for his promise and sons sake keepe and deliver him in particular For God stands upon this particular faith I will not instance only in these cases extraordinary mentioned in these Scriptures Mat. 8.13 and 9.28 Mark 5.36 and 11.23 John 4.20 but it is true also in cases ordinary A perswasion that God will help and keep us will keep us indeed For the just lives by his faith and it shall be to us according to our faith so as he that beleeveth or is so perswaded shall not be ashamed All things are possible to him that beleeveth and the true reason why many things are not obtained is because we are not perswaded they shall be obtained as for extraordinary things the same God that hath determined that miracles shall cease hath caused that kinde of perswasion to cease too Thirdly it doth it as it sets meditation and prayer aworke meditation I say as it lookes upon Christ and the former promises of God in him and prayer as it begs performance in all humility warranting hope upon that generall promise whatsoever you aske the Father in my name beleeving it you shall have it Now for the third it must greatly be pondred what kinde of faith or perswasion can effect all this This I unfold negatively and affirmatively negatively it is not a verball faith will doe it By a verball faith I meane a bare affirming that a man hath faith without all reason or discerning that inwardly there is any such thing in his soule and this abounds every where amongst the ignorant sort that take beleeving to be nothing else but to say they doe beleeve but this will availe nothing Nor is it a forced faith that will worke this by a forced faith I meane such as the faith of devils when a man is compelled to beleeve some truth not for love or desire after the truth but out of a servile disposition because he cannot tell how to deny it or object against it The devills beleeve and tremble and so doe many wicked men Nor is it a partiall faith I am driven to use these tearmes that by them I might expresse the severall humors of men by partiall faith I meane this when a man will beleeve some truthes but not all as some men will beleeve Moses but not Christ the Law but not the Gospell the truth of directions for life but not the assurance in particular by the promises in Jesus Christ and contrariwise some will beleeve Christ but not Moses they thinke the promises are true but they will never beleeve that such and such threatnings can be so God will be more mercifull Againe some men will beleeve in prosperity while they see meanes but not in adversity when they want what they desire or when their confidence may bring them into disgrace or trouble Nor is it a limiting faith that will appoint how it shall be before it bee beleeved The Jewes will beleeve but then Christ must worke wonders at their appointment The Pharises will beleeve in the Messias but then he must be such a one as they will describe many could beleeve if God will doe it by such meanes or at such times or in such measure as they could name Thomas will beleeve but then he must first see Christ but it was otherwise with Nathaniel Nor is it a dead faith that Iames speakes of that is without workes that will effect this Nor will the temporary faith doe it Lastly the wavering faith hath but little force I meane a faith that is tossed with so many fancies and so many doubts that hath a kinde of habit of inconstancy which may be found in many Christians that perhaps in the generall have a true faith my meaning is this that when we give liberty to the power of every fancy or temptation or doubts or impediments or affliction so as if any thing fall in our way that in the least measure might seeme to crosse our desires we are presently out of all heart or perswasion and usually are never setled but when nothing opposeth us this kinde of wavering and weaknesse is wonderfully scourged with want of sense and experience of Gods mighty working or at best it gives but dishonourable entertainment to the greatest meanes of God For though perhaps great mercies are greatly affected for the present yet the sense of them is instantly gone and every trifling crosse turnes the heart out of contentment and so out of perswasion too for all that is not yet had These are unstable in all their wayes But contrariwise that perswasion that is thus mighty through Gods power to keep us is a perswasion originally begotten by the word prepared by repentance witnessed by the spirit confirmed by the Sacraments renewed by prayer attended with the love of God encouraged by experience within our selves or others and continued by some seed of the word The use of all this is threefold 1. First for terror to all those that live without faith and for humiliation to all those that live without the setled assurance of faith Here men may see what by faith might be had and the need of it Now what can be the estate of such as neglect it and willingly sit downe in unbeliefe but even the condemnation hereunto belonging He that beleâ—veth not is condemned and this is the condemnation of worlds of men even their wretched sinning against faith and assurance of Gods promises This is the true reason that they dye in their sinnes this is a signe they are not of Christs sheep For if they were they would beleeve in him yea and the wretched wilfulnesse of many in confirming themselves in the neglect of assurance causeth many times these fearefull judgements that they should be given over
diligence There are three sorts of men Sathan doth in the Church bewitch 1. The first are they that will take no paines at all nor trouble themselves to study about their religion and what belongs to their soules 2. The second are they that though they will take some paines and study diligently yet it is in by-studies as matters of controversie or the generall knowledge of religion or matter that may fit them for discourse or the like 3. Now a third sort there are that will not be drawn aside from the needfullest studies as are repentance assurance order of life c. but their fault is that they study not these diligently For they soone give over and finish not their works either of mortification or sanctification or illumination or preparation for salvation And thus much of the 10. Verse Verse 11. Searching when or what manner of time the Spirit which testified of Christ which was in them c. THe particular subiect of their inquiry was to have found the time of those glories the holy Ghost foretold should follow the sufferings of CHRIST Foure sorts of men have inquired about times and the manner of times For there is the observation 1. of the curious 2. of the weak 3. of the superstitious 4. of the wise 1 Curious men search into times prohibited and restrained from them They inquire what God did before he made the world and in what yeare and day Christ shall come to Iudgement with such like 2 The weake Christian many times is too busie about time as in his distresse his thoughts runne about the time of his deliverance and with impatience he asks How long when hee ought not to limit God but live by faith and leave the time unto God 3 The superstitious are imployed in observing time such were the Galathians of whom Paul was afraid This was their humour they did observe dayes and times not commanded of God but prescribed and kept afoot by the inventions of men 4 Now in the last place the wise observe time and thus they observe time necessarily or arbitrarily Necessarily they observe the seasons and opportunities of Gods grace and so not to observe time is a great offence Ier. 8.7 Luke 9. Mat. 16.3 Arbitrary they enquire after time as the circumstance of some great things wherein there appeareth some glory of God and good to the soule Thus the Prophets here enquire about the time of Gods manifestation of the great grace he promised to the Church Three things may be noted out of these words 1 That the times and seasons of all things are known unto God else the Prophets would not have searched but that it was a received principle that all the times of all things are set and knowne to God 2 That the Lord is many times loth to discover the precise time of his mercy as for a long time he would not let it be known when Christ should come so it was abâ—ut the calling of the Gentiles and so it is about the time of our going to heaven For if it should be farre off men would grow the more impatient with their present condition and by this meanes God tries the faith and patience and obedience of his people and thus are blessings more admired and welcome when they doe come and by works of preparation the happinesse of the Elect is greatly furthered But is it not uncomfortable to be ignorant of the time when God will shew his mercy It is not for 1 The time is infallibly set by God 2 The Lord hath chosen and appointed the fittest time 3 The Lord is precise in keeping his time 3 The third Observation is that when the circumstance of time is not of absolute necessitie for our good to be knowne we must be sober and temperate and enquire with all humilitie we may learne this of the Prophets about salvation it selfe they are said to enquire diligently but about the time it is barely said they searched Thus of the third thing 4 The fourth thing is the Occasion which was an inspiration of the holy Ghost which testified of Christs sufferings and strange glories should follow after So that the efficient cause of the inspiration was the holy Ghost which was in them The finall cause was to testifie or beare witnesse The subject matter of this inspiration was twofold 1 Of the sufferings of Christ. 2 Of the glories should follow The Spirit that was in them Note that he saith not the Spirit of God but the Spirit of Christ so the holy Ghost is called the Spirit of the Sonne Gal. 4.6 He may be called the Spirit of Christ because he is given by Christ and because he is given to the members of Christ and because he should be especially manifested in the times under Christ and because it did especially reveale Christ and chiefly because it was essentially ioyned unto Christ and did proceed of Him and the Father from all eternitie Now for the use hereof Here is both Information and Consolation We may be informed here that the doctrine of the Trinitie was not unknowne in the Church of the Jewes in that we see that the Spirit of God was called the Spirit of Christ. As for that place in Act. 19. where some say they had not heard whether there were a holy Ghost or no It is to be understood of the extraordinary gifts of the holy Ghost which at the time of the conversion of many did fall upon them and not of the nature of the holy Ghost This doctrine also may comfort us greatly for whereas it it the office of the holy Ghost to mortifie the deeds of the flesh to lead us into all truth to be a comforter to beare witnesse unto our spirits to help us when we know not how to pray as we ought c. This doctrine I say may greatly incourageus to beg the holy Ghost and to beleeve our help therein seeing hee is sent of Christ and is at his disposing that dyed for us and gave himselfe for us how shall he not then give us his holy Spirit also if we aske it of him Further hence we may note that the Spirit of God is the onely immediate fountaine and originall of all Prophesies concerning times and things to come The Oracles of the Gentiles were but eyther delusions under ambiguous sentences or but coniectures or else when they did foretell aright they were permitted of God for the further hardning of the people eyther from Scripture or other revelation to foretell As for the Sibyls that prophesied of Christ c. it is no absurditie to grant that they were stirred up by the holy Ghost to prophesie of Christ among the Gentiles c. Verse 12. Vnto whom it was revealed that not unto themselves but unto us they should minister the things which are now shewed unto you by them which have preached unto you the Gospell by the holy Ghost sent down from heaven the which things the Angels desire
and I place all under the head of imperfect revelation because though the things revealed to the Prophets were perfectly revealed in respect of certainty and evidence yet it was but a revelation in part that is of some things onely There were many things knowne to Christ and the Angels which the Prophets never knew There is also difference betweene Visions and Revelations Visions are external in some things shewed to the sight Revelations are internall shewed â—nely â—o the understanding But what is the difference betweene Revelation and Knowledge and Prophesie and Doctrine mentioned 2 Cor. 14.6 There are two waies by which men come to the understanding of Gods will The one extraordinary and that is by revelation and the other ordinary viz. by knowledge attained by labour and industry in the use of meanes this the Apostle calls knowledge now prophesie and doctrine depend upon these two For men did vent and utter their revelation by prophesie that is by foretelling things to come and men doe vent their knowledge by doctrine and teaching others Are not we more miserable now then they were in the times of the Prophets seeing they had revelations and we have none We are not for these reasons 1. Because we have the substance of all their revelations For their most glorious revelations were concerning Christ to come whom we possesse as the riches of the Gentiles whom they had not in the flesh but saw him a farre off 2. Because the Lord hath now fully revealed his will in the Scriptures of the old and new Testament to be a perfect guide unto eternall life 3. Because we have all their revelations that could profit us in any speciall measure we have them I say left upon record written for our learning 4. Neither are wee altogether without revelations that for the riches of them answer the full value of their revelations For to omit that God hath revealed his Sonne in the flesh in these latter ages of the world which was a greater shew then was ever made in heaven or in earth to omit this I say 1. In the doctrine of the Gospell now there are divers riches mines and mysteries of knowledge broke open which were hid since the world begun from ages and generations Col. 1. 26. Rom. 16.26 and these made knowne not to Apostles onely but to babes and infants Mat. 11.25 to abiect Gentiles as well as Jewes Luke 2.32 for revelation of the Gentiles to young men and maidens Act. 2. 2. Christ is revealed in the hearts of men now as well as then and that is the best revelation the works of the grace of Christ such as his image graciously revealed in their hearts Christ lives in his people now Gal. 1.12 2. 20. Rom. 8.29 3. The righteousnesse and favour of God is with a speciall lustre revealed from faith to faith Rom. 1.17 4. The Lord doth still assist his servants in speaking and hearing and teaching to profit we have more than we bring into the pulpit and thâ— Lord still opens mans understanding and is with our mouthes to give us a doors of utterance Eph. 1.18 Col. 4.3.2 Cor. 3.5,6 5. The Spirit of Christ doth reveale now also both daily the things given us of God 1 Iohn 5.10 2 Cor. 2.10 and at some times the particular pleasure of God in some speciall cases 6. We are neerer unto and wait for the revelation of Christ and the sonnes of God from hâ—aven of which theirs was but a glimpse and in this we shall in the day of Châ—â—st have as full a measure as they Their revelations were but a drops to this sea Rom. 8 1â—,19.2 Thes. 1.7.1 Cor. 1.7 So that we are happy sixe waies in respect of revelation The Use should be therefore to learne thankfulnesse and contentation as resting assureâ— thaâ— if wee truely feare God though hee make us not Prophets yet his secrets shall be with them that feare him and he will answer us when we call and shew us great and hidden things Thus of the manner how God did answer them the matter followes which concerneth either Persons or things Persons in these words Tâ—at not unto themselves but unto us they did minister The plain meaning is that the Lord would have them to know that they were implyed in these prophesies of glory not that they should thereby reveale any further blessednesse unto themselves for they should die before those daies come but should therein doe service unto Churches that should come long after Here are divers things to be noted hence That the Lord hath beene used to deny the requests or desires of his servaâ—ts in respect of the circumstances of their suits such as were time place manner meanes measure c yea we see how he denieth his best servants in the letter of his desires Isaac must not have his will concerning Esau nor Ioseph concerning Manasses Moses may see Canaan but he must not enter in David must not prosper in his beloved Absolon the Apostles must not be great in an earthly kingdome nor Paul have his tentation depart just as soon as he prayes Ionah must not be humored nor Elias die when he list David shall not bring in the Arke at his pleasure nay Christ himselfe must not be heard in the very letter of his desires for the cup did not passe from him The Use is therefore to commit our waies to God with all patience and humility and never rebell in our hearts if the Lord crosse us but rather confesse our errors and yeeld our selves to God as knowing that all shall work together for the best c. and he will so heare and so answer as may be best for our best good The Lord hath been used to traine his servants to know that their labours are to be spent for the good of others as well as themselves thus the Prophets must heare of it God hath distributed his gifts not onely for the use of each member but for the benefit of the whole body 1 Cor. 12. The Use should be to teach all sorts of men to promote to their uttermost the common good and to doe it out of conscience and heartily and with all diligence as we would care for our owne things especially promoting the edification of the body with all love and industry Rom. 12.6.1 Pet. 4.9 10. Eph. 4.26 Thus should ministers and magistrates and masters of families and every Christian with his acquaintance We are Stewards of Gods gifts and they must be imploâ—ed about Gods worke not our owne onely the Masters advantage is most principally to be respected and therefore this must needs be a great reproofe to such as can onely minde their owne things and not the things of Iesus Christ Phil. 2. It will be a singular comfort to such as excell in gifts or riches or power if they can say at their death beds not unto my selfe but unto the servants of God
of Christ. Oh might some Minister think I shall never rule such a people or perswade with them yet you see God will put his Spirit in their mouth and men shall not be able to withstand the Spirit by which they speak he will give a doore of utterance and secretly bow mens hearts unto the obedience of the truth Secondly the consideration of this second doctrine may instruct us how to order our selves towards the meanes of salvation and so it may teach us 1. not to rest in the act done we mâ—y heare the best Sermons and receive the Sacraments c. yet if wee beg not the assistance of the Spirit all may be in vaine if we heard Christ himselfe yet it may not profit us 2. To beleeve in God when wee carefully use the meanes how unlikely soever the successe seeme to be God can work by the meanes as pleaseth him notwithstanding infiâ—mitâ—eâ— either of the teacher or hearer 3. To render all the praise to God and his hâ—ly Spirit in the mediation of his Son seeing thence flowes all blessing and good successe as being the onely originall fountaine of all holinesse and knowledge Thirdly in that the holy Ghost in the primitive times did so visibly fall upon the Apostles and the Disciples it may serve for divers uses 1. To confirme uâ— in the truth of the Gospell since the prophesies were therein so accomplished and the doctrine of Christ crucified so miraculously sealed 2. It may â—uâ—ble us that wee cannot see the glory of the Scriptures seeing they proceed from such a fountaine 3. It may make us in love with the Scriptuâ—es since they were penned by men so miraculously qualified by the holy Spirit of God 4. It may assure us of incredible successe if wee could stir up the holy Ghost in us we might get wonderfull knowledge and grace if we did strive in these times of the Gospell For though that manner of presence be ceaâ—ed yet God is no respecter of persons but the Spirit of God now by lesser means is able to produce the same effects in the hearts of men in what is necessary to salvation For of these times it is that was spoken Ier. 31.33 to spare iâ—stances in other things 5. Lastly it may confirme us against the scornes and disgraces of the world by which men every where dishonor the knowledge and practice of the holy things brought to us with the Gospell These things that so many deride came to us from the holy Ghost who came downe from heaven to propound and conferre them upâ—n the Church Sent downe It is to be noted further that he saith that the holy Ghost was sent For from thence 1. I observe an evident proofe that the holy Ghost is a person distinâ—t from the Father and the Son 2. Hence ariseth the consideration of the nature of this mission Mission is aâ— attâ—â—bute given here to the holy Ghost Now divine attâ—â—bute are either essentiall or personall Essentiall are such proprieties as equally belong to all the persons in respect of the essence as to be wise just mercifull holy c. Personall attributes are such proprieties as are given onely to the persons apart the one from the other do note a difference of the persons as to beget to be begotten to send forth to be sent forth to proceed to conceive c. Now these personall attributes may be distinguished also thus Some are proper to each person alone so in one as not in any other as to beget in the Father to be begotten in the Sonne to proceed in the holy Ghost some of these attributes are common to two of the persons but not to the third as proceeding in the holy Ghost is both from the Father and the Sonne so to send forth is the attribute both of the Father and Son so likewise to receive is common to the Son and to the holy Ghost so that we see whither mission must be referred Yet to make it more cleere we must understand that there is a double sending forth the one internall the other externall Internall when the Father and the Son cause the holy Ghost to proceed Externall when the Father and Son send forth the holy Ghost for outward operations amongst the Creatures especially in the Church and thus the holy Ghost is sent forth by the Father Ioh. 14.16 and by the Son Ioh. 15.16 of this mission is that speech Gal 4.7 3. Here may be a doubt might some one say Doth not this mission of the holy Ghost expresse an inequality with the Father and the Son It doth not For 1. it is not alwaies true that he that is sent forth is inferiour to him that sent him For Ionathan may send David and David send Ionathan and yet be both equall Commission may import inferiority not mission or if it did hold amongst men yet it is not true in the Trinity 2. This word is used for want of words metaphorically to shadow out something above our reach For it doth not note either a servile subjection or a locall motion but it is used to expresse either some effect of his working or some signe of his presence so that the meaning is the holy Ghost was sent that is he wrought some notable effect on earth or shewed that he was present by some signe Now for some use of this sending of the holy Ghost we may in this doctrine observe 1. That to be sent of God is no disparagement unto us hee sent his owne Spirit 2. We may here note some things wherein wee may resemble and expresse the image of the holinesse of the Trinity in us Would we live together as the three persons in the Trinity doe Then 1. we must live without envie one at another 2. Wee must not think much to be imployed one by another or to be advised and appointed in well doing 3. The salvation of the elect should be dearer to us then any respect of our selves or our owne estate we must not seek our owne things The holy Ghost repines not at his mission and the Father thinks not his Son and Spirit too good to be sent unto us As we grow in these things so we more expresse a likenesse to the Trinity Downe from heaven Something may be noted in that the holy Apostle addeth that hee was sent from heaven 1. It imports what this world is it is but a place of misery and to come into it is to come downe 2. It expresseth what heaven is it is the place of Gods residence the place where God dwels the Palace of the great King as Princes have their Palaces so hath God and as a Princes palace differs from a cottage so doth heaven from earth The Use should be to inflame our affections towards this holy place oh how should wee loâ—g to see where God dwels what natures have wee to long to see the courts of Princes and yet cannot long after the courts of our
of some Rom. 11.25 30 31. For the wind blowes where it 〈◊〉 and the spirit of Christ workes where and when it pleaseth him Iob. 3. and we have nothing but what we have received Secondly we should be exceeding thankfull to God for his rich grace in our calling and the rather First because this is no common favour but in speciall grace communicated to us For no man commeth but whom the Father draweth Secondly because it was done without respect of our owne workes without all desert on our part 2 Tim. 1.9 For God called us that were worldly carnall naturall and sinfull men strangers from the life of God dead in sins serving lusts and diverse pleasures yea such as never sought God wee were miserable sinners Ephes. 2.1 12. Mat. 13. Thirdly because of the meanes and manner of our calling God the Father worketh his part and I worke saith our Saviour An excellent worke when such workmen are needfull to it and in this worke the ministration of the Spirit exceeds in glory 2 Cor. 3.7 8. and it is a holy calling wherewith he hath called us 2 Tim. 1.9 Fourthly because they are so great happinesses to which he hath called us As to the fellowship of his Sonne to be sons and heires with him 1 Cor. 1.7 and to a Kingdome and so great glory 1 Thess. 2.12 2 Thess. 2.14 Fifthly because Gods gifts and calling are without repentance Hee will never repent that hee hath so called us Rom. 11.29 Esa. 54.7 8 9 10. Iam. 1.17 And thus of the second way by which we should shew our selves desirous to walke worthy of our calling Thirdly we should shew this by well doing wee must be carefull to maintaine good workes Tit. 3.8 For we were called that we might serve him in holinesse and righteousnesse all the daies of our life Luk. 1.74 75. Fourthly we should therefore live contentedly when wee are assured of the worke of Christ in calling us with such a calling Iacob should not now be ashamed nor his face waxe pale Esa. 29.23 24. Fifthly we should in our particular be carefull to rest where we are in the doctrine we have learned and beene taught and not bee carried about with every wind of doctrine Eph. 4.11 12 14. Thus as the uses are common to the godly in generall Thirdly Ministers in particular from the consideration of this doctrine of our calling by Jesus Christ should learne to preach Christ and him crucified and to deny the excellencie of wisedome or words that mens faith may bee in the power of Christ It is Christ must give them increase they should learn of Paul 1 Cor. 2.2 4 5. One thing by the way I might note concerning the time of our calling we should not bee curious about that to know the day or houre when it was but we must rest satisfied to know that we are the called of Jesus Christ. And thus of the uses for instruction Use 3. Hence also may be concluded much terrour to wicked men that are not called in that this worke of calling is the doore of all grace communicated to us Now wicked men not called are of two sorts first some outwardly refuse their calling secondly some seeme to obey it but it is not effectually both are in miserable case but not both alike For the later are neere the Kingdome of God many times The first sort resist the Holy Ghost put the Word of Christ from them refuse to answer or obey reject the counsell of God harden their hearts and are therefore extreamly miserable for First they judge themselves unworthy of everlasting life Act. 13.46 Secondly they are in danger to be left and forsaken of God and have the meanes taken from them Ioh. 12.39 Thirdly God will provoke them many times to jealousie by calling a people to himselfe whom they account foolish Rom. 10.19 especially when they have rebelled against the meanes Ezek. 3.6 7. Fourthly God will laugh at the calamity of such men Prov. 1.26 Fifthly and they may be taken away with sudden destruction Prov. 1.17 Sixthly if they call to God it may be hee will not answer hereafter Pro. 1.28 29 30. Seventhly if they live in prosperity that shall destroy them Prov. 1.31 Eightly the dust of the feet of Gods servants shall witnesse against them in the day of Christ and then they shall be fearfully punished Mat. 10. Now there are another sort of wicked men that are called externally and in some respect internally too and yet are not right such as have temporary grace doe obey their calling after a sort and for a time for they assent unto a part of the Word of God which they receive with joy and this is called a taste of the good word of God they may also bee perswaded to leave divers sinnes as Herod was and may bee indued with divers graces of the Spirit which they had not before Heb. 6.4 5. Now this calling yet is not that effectuall inward calling which is in Gods Elect. For they receive not the promise of grace in Christ to them in particular to relie upon it not are they perswaded to forsake all sinne noâ— have they any one saving grace which is in the godly Now these men are miserable because they are not truly called and the more first because they were neere the Kingdome of God and yet want it secondly because they will be the hardlier drawne to see their miseries Harlots and Publicanes may enter into the Kingdome of heaven before them Hitherto of our calling and so of the positive description of the happinesse of a Christian the comparative followes in the last words of this verse and the whole 10. vers where the Apostle intends to shew them their happinesse now in Christ in comparison of that miserable estate they lived in before so that hee compares the estate of a Christian in grace with the estate of a Christian in nature and this hee doth first in metaphoricall termes in the end of this verse and then in plaine words vers 10. In this verse he compares their misery to darknesse and their happinesse to marvellous light Out of darknesse From the generall consideration of all the words two things may be observed First that it is 〈◊〉 even for godly men to bee put in mind of the miseâ—ie 〈…〉 For the consideration hereof may First keepe them humble to remember how vile they have beene Secondly quicken them to the reformation of the sinne that yet hangs upon them Col. 3.5 6 7 8. Thirdly worke compassion in them towards others that lie yet in their sins and teach them to deale meekly with them Tit. 3.2 3. Fourthly make them more watchfull to looke on a nature which hath beene so vile Fifthly quicken them to redeeme the time they have spent in the service of sinne 1 Pet. 4.3 Sixthly it should 〈◊〉 the greater price upon our happinesse in Christ and so is the consideration used here Secondly that a mind that
savours God hath caused to arise from divers of his creatures and to avoid things by savour noysome to the body Fifthly and touching though it be the most stupid sense yet is it of great use for the safety of the body All these senses are as a guard for the body and as Intelligencers for the Soule Thus of the outward senses The soule worketh likewise inward senses upon and by the body and the generall use of these inward senses is to receive and lay up what is brought unto them by the outward senses for the outward senses are like servants that trade abroad and get together the images of divers things which they carry with them home to the inward senses Now there are three inward senses 1 The common Sense 2 The Phantasie 3 The Memory And these are lodged in three severall roomes or little cells in the braine First the common sense lieth in the former part of the head and containes all that store by which all the outward senses are furnished For spirits fetch the vigour of each sense from this the common sense As the lines that goe to the circumference meet all in the Center so doe all the outward senses meet in the common sense And hither likewise are all the formes of things taken by the outward senses brought and distinguished Secondly the phantasie is lodged in the middle part of the braine where as in a shop it takes in the Images of things brought to the common sense and there formes them more exactly and oftentimes makes new after an admirable manner by thinking and then after it hath separated what it likes not it delivers the rest over to the memory which is lodged in the hinder part of the braine which is as it were the treasurie to keepe what the Phantasie as a Judge hath sentenced to her keeping the common sense being but as the doore-keeper unto the Phantasie And these three senses differ in the ability to receive and keepe the impression of the images of things brought to them For the common sense is seated in the more soft part of the braine and so not able to keepe them long as waxe over-soft doth not long keepe the impression of the seale The pantasie is placed in a harder part of the braine and therefore keepes the impression longer But the memory is placed in the hardest part of all and behind in the head further off from the concourse and trouble of the outward senses and by reason of the stifnesse of the braine it keepes the impression longest Now that naturall heat with the animall spirits is like a fire to keepe the braine soft in the degrees thereof that it may receive the impression as hot water the waxe fit to be marked Thus of the senses But before I passe from them it is profitable to note certaine things which befall the senses for the good of the body and soule and that is the binding and loosing of the senses For God hath so tempered the state of the senses in man that they should neither alwaies rest nor alwaies worke Hence from their resting comes sleepe and from their working comes waking or watching We make when the senses are loose sleep when the soule binds them up both are thus wrought when the vegetative power wants helpe for concoction of the meate the naturall heate is sent from the senses to dispatch that worke and then we sleepe and when that is done the heat returnes to the senses and tickles them and so they awake But it is to be observed that though in sleepe the common sense and so the outward senses are all bound yet the phantasie and memory doe not cease but being now freed from the attendance upon the intelligences of them or the outward senses as if they were at more liberty they are exercised more freely and often fall to new forming and compounding of the images brought in before by the common sense and so erect a new frame of things which are vented and expressed by dreaming In which a secret and admirable working of God by the soule may appeare if wee consider the strange things are fashioned in our imagination in our sleepe yea the reasonable soule in sleepe comes into this shop of the phantasie and there doth strange workes which as I said are vented in our dreames in which we finde as effectuall use of reason as we had waking Thus of the soule as it worketh apprehension Now followeth it to consider how the soule workes motion upon the body It is out of all doubt that motion in the body is from the soule For of it selfe it is but a dead lump as it shewes it selfe to be when the soule is gone out of it Now the soule gives unto the body a threefold motion First the vitall motion Secondly the motion of appetite Thirdly the motion from place to place The vitall motion given to the body by the soule is wrought two wayes both by the pulse and by breathing both of absolute necessity to preserve life in the body The motion of pulse is begunne at the heart which is made continually to beat by the soule which beating of the heart begets those sparkles which wee call vitall spirits arising out of the finest of the blood which spirits are carried by the pulse thorow the arteries and they shine in the whole body according as their passages are more or lesse open Breathing is another strange motion of the soule in the body by which both aire is fetcht in continually for the cooling of naturall heat in the heart and other members and the spirits refreshed and also the grosse and more smoakie spirits are exhaled out of the breast Thus of the vitall motion The motion of appetite is a contrary commanding motion in the creature by which hee is inclined to take to him such things from without as hee conceives good and needfull for him and so likewise to avoid things hurtfull and so the soule begets divers appetites and desires as the desire after food which we call hunger and thirst and the desire after procreation and the appetites we call affections or passions so farre forth as they are seated upon the body and exercised by instruments in the body such as in generall breed sorrow or pleasure or passivenesse in us such as are joy griefe anger and the rest c. It were too difficult and too tedious for popular reaching to shew in particular and distinctly how the soule admirably worketh about each of these The motion from place to place is the last and this is a strong worke of the soule driving on the body to the motion of the whole or of some part of the body The body cannot remove it selfe but it is of the soule that it is stirred up and downe for when the soule is gone it can move no longer And in vain were appetites or desires given to the creatures if this motion from place to place were not given because
witnesse if we doe that which conscience thinks well to comfort us and if we doe that which conscience thinks ill to discourage us Rom. 2.15 and 9.1 Yea conscience is the guide of our lives We are here pilgrims and strangers farre from our home and in journey continually now God hath set consciences in us to be our guides that in all things we are to doe we may be directed and incouraged by conscience taking the direction and warrant of conscience as a speciall ground of our actions so as to doe contâ—ary to what conscience bids us is a sin for it doth not only witnesse about what is past but it directs us about what is to come as now to be done But the principall worke of conscience whether we respect God or man is to keepe court in the heart of man There is in man Forum Conscientia a Court of Conscience a secret Tribunall is set up in the heart of man and therein fits conscience and arraigneth accuseth bringeth witnes sentenceth and doth execution Now concerning the judgement of conscience keeping an Assise in the heart of man two things are to bee considered first the law by which conscience judgeth secondly the manner of the proceeding in judgement For the first Conscience judgeth of the actions of men by vertue of certaine principles as I said before which it findeth in the understanding gathered either from the law of nature or from experience of Gods providence or from the Scriptures Now the manner how it proceeds in judgement is in forme of reasoning as I said before for in the minde the conscience findes as it were a booke of law written which is in the keeping of the faculty they call it in schooles Syntâ—resis from hence the conscience takes the ground of reasoning and from the memory it takes evidence of the fact or state of the man that is arraigned and then by it selfe it judiciously concludes and passeth sentence and so it proceeds whether it condemne or absolve In the judgement of condemnation it proceeds thus First it cites or calls for the soule to be tried then it accuseth in this forme out of the body of the law kept in the minde it takes the conclusion it meanes to workes upon and then useth the memory to testifie of the fact as for instance Every murderer is an offender thou art a murderer therefore thou art proved to be an offender Then comes the sentence in the same order Hee that commits murder without repentance shall be damned thou committest murder without repentance and therefore art a damned creature So likewise it proceeds in absolving For evidence it proceeds thus He that hath such and such marks as godly sorrow the love or feare of God c. he is a childe of God but thou hast these marks therefore thou art a childe of God and then it goeth to sentence He that is the childe of God shall bee saved but thou art proved to be the childe of God therefore thou shalt be saved Nor doth it rest in the sentence but immediatly doth it selfe begin the execution for laying hold upon the guilty person it presently buffets him and terrifies him and pricks him at the very heart and gnawes him many times with unspeakable torments and tortures And so contrariwise in the sentence of absolution it proceeds with comfort settleth and quieteth the heart of the absolved and many times makes it able with joy to stand undaunted against all the powers of hell and the world of which more afterwards when I come to intreat of the sorts of conscience Observe by the way the difference between the court of conscience within us and mens courts of Justice without us For in mens courts they proceed secundum allegatae probata according to allegation and proofes but God hath appointed another judgement in the heart of man there God judgeth not according to allegation and proofes but according to conscience and hath associated to every man a notary of his owne and a witnesse of his owne which he produceth out of his very bosome so as man shall bee made to confesse what he hath done though all the world excuse him and shall have comfortable testimony in himselfe though all the world beside accuse him The glory of the power of conscience appeares by the third point and that is the prerogatives and properties of conscience in a man for 1. It keeps court in the heart of a man without limitation of time it will call a man to answere and heare judgement at any time it is not limited to any terms nor can the sentence be delaied it hath power to examine testifie and give sentence at any time of the yeere at pleasure nor will it admit any appeal to any creature 2. It is subject properly only to God no earthly Prince can command the conscience of a man as will more appeare afterwards 3. It keeps continuall residence in the heart of man it is alwaies with him at home and abroad it observeth and watcheth him in all places in the Church at his table in his bed day and night it never leaves him 4. God hath subjected man to the obedience of conscience if it command erroneously if it be in things indifferent as in the case of meats and daies in the Apostles time if the conscience doubted or forbade the use of them which yet in themselves might be used the man was bound to follow his conscience though the conscience erred and so sinned in doubting or forbidding Rom. 14.14.23 5. Yea so much honour doth God give unto the conscience that he suffers his owne most holy Spirit to bring in evidence in the court of conscience for so we read that the Spirit of Adoption doth beare witnesse before our spirits that is before the conscience that wee are the sonnes of God Rom. 8.15 6. It is a great prerogative that God hath granted immortality unto conscience Conscience never dies no not when we die Every mans conscience shall bee found no lier at the day of Judgement in so great request with Christ as that dreadfull Judgement shall be guided according to the evidence and verdict of conscience Rom. 2.15 16. For the fourth point Conscience is not all of a sort in all men some have good consciences and some have ill consciences and both these kindes of consciences must be considered of Conscience considered as good comes to be so either by creation or by renovation By creation Adam had his conscience good but by the first sinne conscience became evill in him and all his posterity so as all men naturally have evill consciences and no men have their consciences good but as they are renewed The difference between a good conscience by creation and renovation is this that by creation conscience was perfectly good from the first moment it was infused till the fall and did discover it self by excusing and comforting alwaies for Adams conscience till his fall could accuse
here rendred a Bishop was a tearme given to watch-men and spies and over-seers of works and sometimes to any sort of Rulers In the Apostles time it seemes the tearme was impropriated and given onely to Ministers that had charge of soules For the Apostles appointing certaine men to looke to the bodies of Christians which they tearmed Deacons they appointed other eminent men to looke to the soules of Christians whom they termed Bishops as appeares Phil. 1.1 Acts 20.28 In the time of the Apostles the terme suffered yet a more strict impropriation and was given to some especiall Ministers that had charge not onely of the people but also of the Clergy and in time in some Churches unto these choice men of the Ministery were added the titles of Barons jurisdiction and power of censures sole power of ordination and the like In this place the Apostle gives the terme of Bishop to Christ as the first and principall Overseer of our soules to whom the charge of their originall doth belong Secondly we must note that Christ is not said to be a Bishop of our soules but the Bishop of our soules which imports that he is such a Bishop as there is no other like unto him That charge that Christ hath of our soules he hath it alone There is no Bishop like to Christ our Bishop for 1. There is no good Bishop but he for he died for the soules he hath charge of and so doe not other Bishops And whereas other Bishops may bee unrebukeable in respect of men sometimes he is unrebukeable in respect of God and men too never any Bishop lived so well or did so much good or loved good men and promoted Gods cause so much as hee 2. No other Bishop can instruct the flocke as he doth For hee can make his people profit because he teacheth inwardly whereas they can teach onely outwardly and hee instructs all his flocke and makes them all to know God from the greatest to the lowest of them which no other Bishop can doe 3. He is the onely Bishop because all other Bishops mâ— give accounts to him 1. Pet. 5.3 4. Hee is the universall Bishop of all soules other Bishops â—â—ve their particular charges or Churches but he hath the charge of all the flockes under heaven all Parishes are within his charge 5. All other Bishops have their ordination from him they have no authority but what they receive from him Acts 20.28 6. Because no other Bishop can take the absolute charge of our soules they are not able to keepe us our soules have many diseases which they cannot cure and are assaulted with many adversaries which they cannot resist 7. Because hee is a heavenly Bishop they are but earthly and divers parts of his office he executes in heaven whereas other Bishops can doe nothing for us but on earth 8. Because hee is the onely Law-maker the onely Law-giver to our soules other Bishops can make no Lawes but by his authority Iam. 4.11 9. Because the other Bishops may require goodnesse in their flocks but cannot make them good he can make all his people righteous he is the Lord and their very righteousnesse Ier. 23.6 10. Other Bishops die and leave their flockes unprovided but hee lives ever and never forsakes his Church but is with them to the end of the world Mat. 28. ult Thirdly who are the charge of Christ Not all that are found in the charges of other Bishops he will not stand to our division of Parishes he counts by Election and righteousnesse all that the Father hath given him are his charge and none else The coherence shews they are onely penitent sinners Fourthly the happinesse of such as are under his charge which must needs be great O! It is a great comfort to a poore sinner to know that Christ hath a charge of his soule for he shall be sure that Christ will feed his soule and nourish it up by his Ordinances and will keep him to eternall life and use him with all tendernesse and compassion A bruised Reed he will not breake and the smoaking Flaxe he will not quench The particulars are metaphorically handled before in the consideration of the benefits we receive from Christ as a Shepheard Uses The Uses follow and so First for information and so first we may here take occasion to thinke of the preciousnesse of our soules for as they' are made of better stuffe than all this visible world being spirits and were redeemed with a greater price than would have beene laid downe to redeeme this whole world so it here appeareth because God sets his owne Son to tend our soules which should make us make more reckoning of them and not be so carelesse of them It were an ill bargaine to win the whole world and lose our owne soules Secondly in that he takes charge of our soules it imports that his Kingdome is not of this world and that he leaveth our bodies and outward estates to the charge of the Kings and Rulers of the earth he claimes himselfe chiefly the charge of our soules Thirdly in spirituall things it is imported that we are to be subjected to such as have the over-sight of us onely so far forth as they command us in the Lord and not otherwise Other Bishops have their power subordinate to Christ and must in all things see to it that they doe nothing against Christ. We are subject first and originally to Christ the charge of our soules properly belongs unto him Fourthly we may here see what need our soules have of looking to if they were not in great danger and subject to many diseases and necessities Christ had never taken such a peculiar charge of them Fiftly it imports the abject estate of all grosse offenders for if Christ be the Bishop of soules they cannot belong to his charge For wise and godly men as much as lieth in them cast out notorious offenders and protest against them and therefore will Christ much more cast off and refuse all such servants of the Divell and the World and Antichrist as will not beare his yoke Sixtly it imports that all Bishops must have ordination from him and therefore such as cannot shew their calling from Jesus Christ are plants which he will root out Use 2. Secondly for consolation to all the godly All that have committed their soules to him may rest upon it that he is able to keepe them till the day of his comming 1 Tim. 1.2 They shall never be lost none can take them out of his hand Iohn 10.29 It is the will of God that none of them should be lacking Iohn 6. And therefore they may comfort themselves with those words of the Apostle Nothing shall ever be able to separate us from the love of God Rom. 8. ult Use 3. Thirdly for instruction and so it should teach us to take chiefe care of our soules For from his office we may learne that he accounts our soules to be the chiefe
brought to light none can reach to it but such as God endues with speciall wisedome for Solomon long since had observed that life is above to the wise only Pro. 15.24 The things I would consider of about this life are these 1. The degrees of it 2. The originall of it 3. A ghesse at the nature of it 4. The things that nourish it 5. The differences betweene this life on earth and as it is in heaven 6. The meanes to attaine it or what we must doe if wee would enter into life 7. The signes to know whether it be in us 8. The properties of it 9. Lastly the Uses of it 1. For first we must understand that this life hath three degrees into which we enter in at three gates as it were The first degree of eternall life begins at the first spirituall acquaintance with God in this life when his favour is made knowne to us in Jesus Christ by the Gospel so as we are truely justified and sanctified being reconciled unto God having all our sins forgiven us and our natures made new and into this degree we enter by the gate of regeneration Thus our Saviour saith This is eternall life to know God and whom he hath sent Iesus Christ Iohn 17.3 Thus he that heareth Christs words and beleeveth is passed from death to life Iohn 5.24 The second degree begins at our death and continueth the life that the soule separated from the body enjoyes till the resurrection at the last day And concerning the estate of the soule in this degree of life we have no absolute revelation but yet are taught in Scripture that it returnes to God that gave it to the body at first Eccles. 12.7 and that it is with Christ Phil. 1.23 that it is in the hands of God and in Paradise Luke 23.43 and lives in unspeakable joy Luke 16.25 and is freed from all miseries of this life and enjoyes the honour of all good workes Rev. 14.13 the bodie resting in the grave from all paine and labour as in a bed of rest till the resurrection Esay 57.2 And into this degree of life eternall we enter in by the gate of death The third degree of life eternall begins at the resurrection of our bodies at the last day and is enjoyed by body and soule for ever comprehending all possible consummation of felicity and glory in the heavens And into this we enter by the gate of resurrection which is a kind of new begetting of us and therefore is called the resurrection of life Iohn 11.25 and so the blessed in heaven are called the children of the resurrection and by that way the children of God Luke 20.36 In the first degree life is imperfect in the second it is perfect in the third it is consummate And the Use of this first point should be to warne men to looke to it that they enter into the first degree of eternall life while they are in this world or else they shall never get to heaven when they die and therefore should strive for saving knowledge and to become new creatures or else it is in vain to hope for heaven 2. For the second which is the originall of life it is greatly for the praise of it that it flowes from that life which is in God himselfe which is an unspeakable glory to the creatures that enjoy it With thee is the fountaine of life saith David Psal. 36.9 So he calls him the God of his life Psal. 42.8 Naturall life is but a sparkle that flowes from the life of our Parents but spirituall and eternall life is kindled from that infinite light and life of God but yet not as Christ received we this life for he had it by naturall generation we have it by a way unspeakable from God but yet by Jesus Christ. In him was life as the life was the light of men Iohn 14. He that hath the Son hath life Iohn 5.12 and he it is that is eternall life viz. to us ver 20. As there is no light in the visible world but from the Sun in the firmament so there is no life in the spirituall world but from God in heaven which hath caused it to shine in our hearts by the Son of righteousnesse Christ Jesus Thus our life is called the life of God Ephes. 4.18 and Christ is said to live in us Gal. 2.20 Which should teach us greatly to admire and adore the excellency of Gods goodnesse and make us to rest our selves for ever under the shadow of his wings Psal. 36.7 8 9. But that this point may be more cleerely understood we must consider of the originall of this life from God three waies First in respect of ordination and so it flowes from Gods decree he hath ordained us unto life Acts 13.48 and our names are written in the booke of life Phil. 4.3 Secondly in respect of merit it was bought of God by the death of the flesh of Christ. I give my flesh for the life of the world Iohn 6.51 This life will not be had without his death that we might live in eternall life he must die a temporall death And shall not this greatly inflame our hearts to love the Lord Jesus that gave himselfe for us that we should not perish but have everlasting life Thirdly in respect of operation or inchoation and so the fountaine of life is either without us or within us without us is the Word of Christ that is the immortall seed by which we are begotten unto life 1 Pet. 1.24 and so is called the Word of life Phil. 2.15 And the Word is so as it is the Word of Christ that is Gospel My words saith he are spirit and life Iohn 6.63 And that Word considered as it is preached to the dead soules of men the dead shall heare the voice of Christ and live Shall heare it note that Iohn 5.25 which should make us greatly to esteeme the preaching of the Gospel Within us the fountaine of life is the Spirit of Christ which is called the Spirit of life which is in Christ Jesus Rom. 8.2 Now the Spirit of Christ that we may live doth two things viz. it quickens the seed of the Word and unites us unto Christ as members of the mysticall body and then looke how the soule of man doth give life to every member of the body so doth the Spirit of Christ to every soule as a severall member of the mysticall body 3. For the third Wee shall not exactly know what the nature of eternall life is still it be perfected in us or consummate yet by divers words God hath let fal in Scripture we may ghesse at the nature of this life and in generall I thinke it is a kind of celestiall light falling into the soule that doth to it that which naturall life doth to the body This Saint Iohn shewing how Christ was the life of men saith he was the light of men Iohn 1.4 And David having said